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38
A Handbook of Classical Sanskrit Rhetoric
cloud and lightning) are always co-existent; but in such figurative
statement we find apparent disorder of this relation between the
two. Such incongruity happens due to poetic fancy. Jagannātha
observes that inconsistency between cause and effect may also be
due to difference in timing.
Asangati was first recognised by Rudrata and most of the schol-
ars after him acknowledge it. But Bhoja includes it under Virodha
(Contradiction).
It is twofold - the pure and the mixed.
eg 1. tuad bhaktānām namatyangam
bhangam eti bhava-klamaḥ.
त्वद्भक्तानां नमत्यङ्गं / भंगमेति भवक्लमः ।
Devotees of thine bend their heads down
Whilst their sufferings of rebirth are gone.
2. tavādharoṣṭhe kṣatamañjanasya
mama vyathārtam malinañca ceteh.
pitas tvayā me vadanāsavas tavm
mattaḥ kuto'yam anartha-paramparā.
तवाधरोष्ठे क्षतमञ्जनस्य / मम व्यथार्तं मलिनञ्च चेतः
पीतस्त्वया मे वद्नासवस् त्वं / मत्तः कुतोऽयमनर्थपरंपरा ॥
On your lower lip are the wound-marks of collyrium
While my heart pains and is filled with gloom;
From my mouth you have drunk wine,
And turned drunk - how is this ominous reverse chain!
The first statement asserts that the devotees bend down their
heads or bodies in order to pay homage to God; as a result they are
able to avoid rebirth and sufferings therefrom. Those who believe
in rebirth or transmigration of the soul seek emancipation by avoid-
ing rebirth. But the bending down of heads does not denote that
such an act has anything to do away with rebirth. Therefore, we find
here apparent incongruity between cause and effect.
In the second example, it is stated that the lover is very much
pained to look at the lips (of the beloved) turned black with
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UNIVERSITY OF MICHIGAN
A Handbook of Classical Sanskrit Rhetoric
cloud and lightning) are always co-existent; but in such figurative
statement we find apparent disorder of this relation between the
two. Such incongruity happens due to poetic fancy. Jagannātha
observes that inconsistency between cause and effect may also be
due to difference in timing.
Asangati was first recognised by Rudrata and most of the schol-
ars after him acknowledge it. But Bhoja includes it under Virodha
(Contradiction).
It is twofold - the pure and the mixed.
eg 1. tuad bhaktānām namatyangam
bhangam eti bhava-klamaḥ.
त्वद्भक्तानां नमत्यङ्गं / भंगमेति भवक्लमः ।
Devotees of thine bend their heads down
Whilst their sufferings of rebirth are gone.
2. tavādharoṣṭhe kṣatamañjanasya
mama vyathārtam malinañca ceteh.
pitas tvayā me vadanāsavas tavm
mattaḥ kuto'yam anartha-paramparā.
तवाधरोष्ठे क्षतमञ्जनस्य / मम व्यथार्तं मलिनञ्च चेतः
पीतस्त्वया मे वद्नासवस् त्वं / मत्तः कुतोऽयमनर्थपरंपरा ॥
On your lower lip are the wound-marks of collyrium
While my heart pains and is filled with gloom;
From my mouth you have drunk wine,
And turned drunk - how is this ominous reverse chain!
The first statement asserts that the devotees bend down their
heads or bodies in order to pay homage to God; as a result they are
able to avoid rebirth and sufferings therefrom. Those who believe
in rebirth or transmigration of the soul seek emancipation by avoid-
ing rebirth. But the bending down of heads does not denote that
such an act has anything to do away with rebirth. Therefore, we find
here apparent incongruity between cause and effect.
In the second example, it is stated that the lover is very much
pained to look at the lips (of the beloved) turned black with
Digitized by
Original from
UNIVERSITY OF MICHIGAN